FIRST SAMUEL 18
This chapter gives an account of the respect shown to David by Saul and Jonathan, by the servants of Saul, and all the people, and of what was said in his praise in the songs of the women, 1Sa 18:1-7; which latter gave Saul a great offence, and upon which he envied him, and eyed him, and indeed sought his life, and removed him from him; and yet still he continued the darling of the people, behaving wisely among them, which greatly embarrassed Saul, that be knew not what to do, 1Sa 18:8-16; he proposed his eldest daughter to him in marriage, which he had a claim to by killing the Philistine, and then he cheated him by giving her to another, 1Sa 18:17-19; and then he offered his youngest daughter to him, on condition that he would bring him an hundred foreskins of the Philistines, execution of which he thought his life would be exposed to danger, which yet he performed, 1Sa 18:20-27; and having the affection of his wife, and the good esteem of the servants of Saul, Saul was more afraid of him, and became his enemy, 1Sa 18:28-30.
FIRST SAMUEL 19
This chapter relates the dangers David was exposed unto through Saul’s enmity at him, and his deliverance from them, as by the notice Jonathan gave him of his father’s designs against him, and by his kind interposition on his behalf, 1Sa 19:1-7; by David’s slipping out of Saul’s presence, when he was about to cast a javelin at him, 1Sa 19:8-10; by Michal’s letting him down through a window, when Saul sent messengers to kill him, and by deceiving them with an image laid in his bed in the room of him, 1Sa 19:11-17, and again by Samuel’s protection of him at Naioth, whither David fled, and where Saul sent messengers after him, and at length came himself; and instead of laying hands on David, both he and the messengers were set a prophesying, 1Sa 19:18-24.
FIRST SAMUEL 20
David fleeing from Naioth came to Jonathan, and acquainted him with his circumstances, and entreated his favour, 1Sa 20:1-8; which Jonathan promised, and renewed the covenant with him, 1Sa 20:9-17; a scheme was formed between them, by which David might know whether Saul was reconciled to him, and he might come to court, 1Sa 20:18-23; which being tried, Jonathan found it was not safe for him to appear, 1Sa 20:24-34; of which he gave notice by the signals agreed on, 1Sa 20:35-40; and they took their leave of one another with strong expressions of affection and attachment to each other, 1Sa 20:41,42.
Psalms:
The title of this book may be rendered “the Book of Praises”, or “Hymns”; the psalm which our Lord sung at the passover is called an “hymn”, Mt 26:30; and the one hundred forty fifth Psalm is entitled \^hlht\^, “an Hymn of David”; and the psalms in general are called “hymns” by Philo the Jew {a}, and songs and hymns by Josephus {b}; and to these several names of this book the apostle manifestly refers in Eph 5:19 Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the “Hagiographa”, or holy writings; to which division Christ has a regard in Lu 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Ac 1:20; the title in the Syriac version is,
“the Book of the Psalms of David, King and Prophet,”
with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, “the Spirit of God spake by me”, 2Sa 23:2; but the testimonies of Christ and his apostles, \Mt 22:43 Ac 1:16 4:24,25\; and, as Aben Ezra {c} observes the whole of it was spoken \^vdwqh xwrb\^, “by the Holy Ghost”. Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi {d}, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi {e}, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David {f}, and think that those which are said to be a psalm of Asaph, or of Heman should be rendered “a psalm to Asaph”, &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Ps 126:1-6 and Ps 137:1-9. The manner or form in which they were written was metre {g}, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus {h}, the Jewish historian, says, that
“David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;”
that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the “lyric” kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the “iambic”, “trochaic” kind though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin {i} indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.
Chronological Bible Readings 